星際大戰前傳III－西斯的復仇觀後感
撒旦原本是上帝身邊的大天使……….原來“魔佛本一體，迷悟同一人”
絕地武士，天行者阿納金 (Anakin Skywalker) 因為對情感的執著，為了擔心失去親愛的家人，投向了黑暗的力量。這讓我想起 Sri Sri Yoga 課程中，Patanjali Yoga金言中所說的，五種生命痛苦（不快樂）的原因。1。Avidya 無知，2。Asmita 我執，3。Raga 渴望，4。Devsah 厭惡，5。Abhinivesah 恐懼。
阿納金擁有感知功能，預見了心愛的妻子將死去，因先前預見母親死去的事實成真，所以非常擔心妻子再離他而去，於是心慌的他去找尤達大師（小綠人），尤達大師告訴他生死乃自然之道，要阿納金學習放下，安詳的面對。
但阿納金渴望最愛能不死，為要學得逆反自然的起死回生力量（原力的黑暗面），因此投向了帝欲熏心的議長帕爾帕廷（Chancellor Palpatine），殺害了許多絕地武士。阿納金他將預言預見當成發生的事實，放不開親人離開的擔心糾雜著他，渴望自己能有讓人不死的能力，厭惡所有反對他得到這種非自然邪惡能力的人，對身邊的人產生不信任，甚至對於自己的師父歐比旺（Obi-Wan Kenobi）與妻子也是如此，他時時刻刻擔憂著而產生不能安詳的恐懼。
最後他果然讓他的預見成真，只是他的妻子不是死于別人之手，而是死於他自己的手。因為他認為他預見的就是事實的無知，讓他看不清真理。最終被自己的執著所 困，讓自己的擔憂所絆，一直不能安詳放下，還誤認為是他的師父害死了她的妻子，而她的妻子也因他的改變而失去活下去的力量，留下了兩個雙胞胎男女，作為解 救父親回歸光明的伏筆。
人在貪嗔癡漫疑的五濁惡世中，是沒能有平穩的日子，就在沉淪與解救之間持續的平衡著。因眼見為憑而不願靜心下來檢視，讓無知有進入我們生命的機會，受到迷 思蒙蔽的我們，因無法區別真假而不得快樂。加上不願臣服自然（眾神），堅持自己的看法，高貢我漫產生我執，因我執產生渴望，因渴望而動心，並厭惡逆反我執 渴望之事物，產生了不信任擔憂，進而成為恐懼。
同樣是以愛為出發，但過程卻變調成為了恨。真可謂“魔佛本一體，迷悟同一人”。寫到這想起，Guruji在靜坐時的唱頌，Om Shantih Shantih Shantih（嗡安詳安詳安詳），也想到為何人常說“安息吧”，其實是讓我們的心智（ego 小我）安息。不安息的靈魂，不見得是已死去的人，連活著的人也都帶著不安的靈魂四處遊走，就如同人體的自由基般，破壞著和諧的平衡。
突然感到靜心時，空空洞洞的不可思議與力量。感謝Guru Ji！
希望大家的靈魂都能得到安息。
Jai Guru Dev
艱難時刻的好幫手之二: 我的情緒我負責
之前提到好幫手之ㄧ是相信業力的法則. 但是當遇到艱難時刻時, 另一個會時常困擾我們的情況是, 我們會時常想到阿三哥怎麼可以這樣對我, 於是感到忿忿難平, 影響了自己的心情. 心裡覺得我做的靈修練習讓我保持平靜, 喜悅的心, 但卻被阿三哥所破壞了. 這好像是說 ”阿三哥該為我的情緒負責”.
這其實是個錯覺. 這個負面感覺是從哪裡來的? 是從我們的身上出現的, 但我們卻要別人負責? 這好像是說, 小孩子跌倒了, 媽媽卻打地板說壞壞. 一個踏上靈修道路的人, 要學習的第一件事是, 對自己的情緒負責. 我有情緒出現了, 這時注意力如果還是放在外在, 放在阿三哥的身上時, 那負面的情緒就沒完沒了了. 負面情緒影起了負面思想, 負面的思想又引起了另一個負面的感覺. 當發現自己的情緒時, 將覺知帶往內在, 內在發生了什麼? 什麼東西出現了? 身體的那個部位有覺受? 古儒吉大師說, 這覺知的火會切斷情緒和事件的連結.
自由就是切斷這種連結. 這種將情緒和事件, 人物相連結的心智模式已經存在我們意識中世世代代, 已經變成一種制約, 現在要我們突然間將覺知放在內在, 我們會因為不適應而感到挫折, 這好像是要一個右撇子的人突然要他使用左手的情況一樣, 你自然的會想要抬起右手, 是不是?
但第一步是將注意力帶到內在的情緒和身體的 覺受上, 古儒吉大師說, ”當你將注意力放在身體的感覺上時, 這負面感覺就會消失, 於是負面的情緒也會消失.” 與其要從看不到也摸不到的情緒著手, 身體的感覺是具體的, 也是可以觀察得到的. 當你培養了這種處理情緒, 覺受的技巧時, ”我對我的情緒負責” 這句話會變得確定. 當然這一切背後有一個基礎, 就是覺知. 沒有穩定, 清晰的覺知是沒辦法做到的.
就提升覺知這一點來說, 生活的藝術的淨化呼吸法是絕對不二的選擇. 我想規律練習呼吸法的人都會同意這點的.
Daymaung 19-3-2008
艱難時刻的好幫手之ㄧ: 相信業力
業力在梵文稱為Karma , 這個字眼東方人覺得很平常, 西方人卻很陌生. 但它卻是走在靈性道路上的人的法寶. 幫助我們渡過艱難時刻的美好工具. 有的人為了尋求內心的安詳, 為了遠離苦難而走上靈修的道路, 卻發現怎麼依然有的是艱難的時刻, 辛苦的挑戰? 靈修是安詳沉靜的, 但它也是生氣蓬勃的,
為什麼業力對靈修的人重要? 因為當一個人從靈修練習得到一些能量, 開始強壯之後. 大自然就會給你一些打擊. 而且要記得, 非常重要, 祂會給比你所能承受的還要再多一點的程度. 如果給的是你所能承受的打擊, 那有什麼意義? 你又如何能超越自己的舒適圈? 在這種被棒打到暈頭轉向的艱難時刻, 千萬要記得業力這個東西. 艱難的時刻常常看似跟某個對象有關係(但就實相來說其實沒有關係), 因為我們的頭腦, 心智非常習慣想要為事情找一個原因, 或某個人應該為這個錯誤負責. 所以說痛苦時常跟冇個對象有關係, 現在姑且不論想要歸咎錯誤給某個人這種傾向是好或是不好, 是對或者是錯. 我們要先能夠讓心平靜下來.
心是最重要的, 為了要讓心能夠平靜下來, 要不惜一切代價.(這是古儒吉大師很強調的) 業力的概念其實很簡單, 就是一種因果. 你想想, 如果這是我的業, 今天阿三哥這樣對我, 讓我承受這些痛苦和傷害, 那必定是我過去曾經同樣地傷害過他, 現在同樣的力量回到了我身上(也就是說出來混是遲早要還的), 現在我不接受, 要等到什麼時候才要還? 如果我反擊了, 再把這股負面能量丟還給他, 那這個業就沒完沒了了, 你知道嗎?
放下, 才會結束. 而相反的, 如果這是阿三哥造的業, 那他必定在未來的某個時間, 必定要付出代價. 只要我能夠帶著平靜的心來看這個波瀾, 那就不會推波助瀾, 波浪結束時, 業也隨之結束.
Daymaung 17-3-2008
我多年來一直在追尋生命中的許多夢想
……發覺全部都是環繞自我為中心,個人對物質,榮與慾無休止的追求。其間除了得到間歇性的滿足及短暫的快樂,其餘時侯都只有帶來精神緊張、狂燥、煩惱及失望。
當我接觸到古儒吉大師的智慧後,我所追尋的夢想已漸漸變了質,由只顧個人利益的小我夢想，續漸擴展為以服務社群的較大我目標。把得失看淡,在當下感到一陣陣輕鬆及自由自在的感覺。將會朝著這個方向邁進,積極地把大師的智慧傳送給有需要的人,讓更多人找到快樂的泉源及分享人生豐盛的收獲。
吳冠勇
We all must be reading the Bhagavad Gita
…..as instructed by Guruji. Every time one reads it one goes deeper into its meaning. Take the case of how Arjuna addresses Krishna. In the Gita there are forty different names used by Arjuna to call upon Krishna. Each of these names describes an attribute or quality. The different epithets used by Arjuna are not just there for the sake of variety but are meaningful to the context. This is one of the enriching features which make the study of Gita a deeply fulfilling exercise rather than it being a mere pursuit of a dry philosophical treatise.
We see a gradual shift in Arjuna’s position as Krishna provides him guidance, reflected in the tone and demeanor of his address. For example, his first call to Krishna in the text is but a command given by a warrior to his charioteer. Arjuna says: “O Achyuta, place my chariot in between the two armies.” (Bhagavad Gita 1.21)
Here Arjuna addresses Krishna as “Achyuta,” which means “one who never falls from his position.” This implies that Krishna, even though he is the supreme lord, has out of affection for his devotee Arjuna reduced himself to the status of a charioteer. However this in no way compromises his supreme position.
Obeying Arjuna’s command, Krishna drove the chariot in between the two armies. We all know what happened next. Seeing his near and dear ones arrayed opposite him, ready to lay down their lives, Arjuna was awash with a flood of sentimentality, leading to emotional exhaustion, and he found his heart sinking to never before depths of turmoil. With his limbs shaking, Arjuna said: “O Madhusudana, I do not wish to kill these my relatives, even though they may kill me.”(Bhagavad Gita 1.35)
The epithet Madhusudana means the slayer of the demon named “Madhu.” It refers to the annihilation of this villain by the lord just before the creation of this world. The word “madhu” in its turn means ‘honey,’ and thus the demon Madhu represents attachment (raaga) to this world, which seems sweet to us. Hereby, Arjuna reminds Krishna that just as he had killed the demon of attachment before, similarly should he do so in the present circumstances.
Next Arjuna queries: “O Madhava, how can we be happy by killing our own relatives?” (1.36)
“Ma” means Goddess Lakshmi and “dhava” means husband. Thus the perplexed Arjuna wants to point out that since Krishna is the lord of the goddess of fortune, he should point out the way which would save their (Arjuna’s) clan from the impending misfortune.
Arjuna then questions: “Purshottama, what is the Supreme Reality?” (8.1)
Purshottama means the “Supreme Person,” obviously he is the only one who can grant the knowledge of the Supreme Reality.
The lord then instructs Arjuna that the Supreme Reality is none other than himself, who pervades each and every aspect of the manifested existence. This prompts Arjuna to say: “O Keshava, I totally believe whatever you have told me as true. Neither the gods, nor the demons, O Bhagvan, can understand you.” (10.14)
Here there are two modes of addressing Krishna: Keshava and Bhagvan, both of which are loaded with spiritual and contextual relevance. According to Adi Shankaracharya, the word Keshava is made up of the following:
1). “K” meaning Lord Brahma.
2). “A” meaning Lord Vishnu.
3). “Ish” meaning Lord Shiva
4). “Va” meaning form (vapu in Sanskrit).
Therefore, by calling upon god as Keshava, Arjuna communicates his realization of the fact that it is the ‘One Supreme Reality’ which takes all these forms.
The epithet Bhagvan too signifies Krishna’s supremely abundant status, since “Bhagvan” is a technical term indicating ‘One who possesses the six kinds of splendours (shad-aishvarya) ‘, namely:
a). Complete Prosperity
b). Dharma
c). Yasha (fame)
d). Shri (fortune)
e). Jnana (Knowledge)
f). Vairagya (Detachment)
In the next verse, Arjuna refers to Krishna with no less than five names, expressing his wonder and reverence:
“O Supreme Person (Purushottama) , Origin of all beings (Bhuta-bhavan) , Lord of all beings (Bhutesh), God of all gods (Deva-deva) and Ruler of the world (Jagatpati).” (10.15)
However, Arjuna is not satisfied with the lord’s abstract formulation, and asks Krishna to expand his discourse with easily understandable examples:
“O Janardana, my thirst for your nectar-like speech is not quenched. Therefore, kindly describe again your attributes in detail.” (10.18)
The name Janardana is composed of two parts – ‘jana’ meaning the veil of ignorance (avidya) and ‘ardana’ meaning the one who annihilates it.
Krishna then proceeds to explain in detail, with examples taken from the physical world, that the whole manifested existence is but his manifestation. This forms the majority of the eleventh chapter of the Bhagavad Gita.
In the next chapter, Arjuna requests Krishna to show him this Universal Form encompassing the entire world (Vishva Rupa), after seeing which Arjuna says: “O Lord of the universe (Vishveshvara) , O Universal Form (Vishva Rupa), I see in you no beginning, middle or end.” (11.16)
Then very aptly does he call Krishna by the name Vishnu, meaning all-pervading: “O all-reaching Vishnu, with your gaping mouths and glowing eyes you touch the skies.” (11.24)
The sky represents the highest point the human eyes can reach, and with his senses thus stretched to the limit, Arjuna becomes terrified and asks Krishna to come back to his usual soothing form. Now at last, having understood the true nature of Krishna does Arjuna acknowledge him as ‘Hrishikesha’ , meaning ‘master of the senses.’ “O Master of the senses, the world delights upon hearing your glory.” (11.36)
Krishna as Hrishikesha is the “director” of the senses, who now controls the reins of Arjuna’s senses, unlike the first instance above when Arjuna “orders” Krishna to take his chariot between the two armies.
Arjuna now apologizes for having addressed Krishna as a friend rather than venerating him like the god that he truly was: “For addressing you familiarly as ‘O Krishna”, O Yadava, O Comrade (sakha), and regarding you merely as a friend, unknowing of this greatness of yours, O Achyuta, O Immeasurable One, I ask for your forgiveness.” (11.41-42)
Arjuna was very fond of the name ‘Krishna.’ He has used this epithet no less than nine times in the Gita, more than any other. The name ‘Yadava’ indicates that Krishna belonged to the Yadava clan, and Krishna and Arjuna were related to each other as first cousins. Thus Arjuna is reminding Krishna that it was only because they were brothers that he had taken the liberties to address him as above. However, the immeasurable (aprameya)
greatness of Krishna makes sure that Arjuna’s liberties did not at all affect his exalted status, thus is Krishna (Achyuta), “one who never falls from his position.”
The ‘nameless’ has a thousand names and it is through these names that the ‘nameless’ is to be realized. Just as the forms of the divine are unlimited, so are its attributes, excellencies, glories and the names that express them. All things, all persons, all phenomena, identifiable by their names, are in fact manifestations of the Supreme. Each name signifies an excellence. The purpose of meditating on the god’s forms, names and lilaas is to get rid of our obsession with the name-and-form world. - A.
